bi her glorious merit, and thours her deuout preier be we euermore defendid fro al yuel. Bi crist. Ant.95 letabuntur. Seyntis shulen make myrthe in glorie and thei shal glade in there couchis. Vers. Meruelous is god in hise halewis. Resp. And glorious in his mageste. Preie we. 96 With alle seyntis. LORD, we preien thee meekli to biholde oure in firmite, and alle the yuelis whiche we han iustli deserued putte thou awei thurz the preier of thi blessid modir and of alle seyntis, that we may haue thourz oure lord iesu crist ioie withouten ende. Bi the same crist oure lord. So be it. Ant. Da pacem. Lord 3yue pees in oure daies, for ther Let us praye. We beseche the good lorde, that thou beynge pleased with the prayers of all thyne holy sayntes, wylte bothe graunt vs pardon of oure defautes, and gyue vs also perpetuall remedye for them. By Chryst our lorde. So be it. 96 Compare the much better prayer in our present Litany. "We humbly beseech thee, O Father, mercifully to look upon our infirmities; and for the glory of thy Name turn from us all those evils that we most righteously have deserved." &c. 97 Here agrees again the Prymer of 1545, leaving out (as before) the verse and response. is noon othir that shal fyzte for us, but thou lord oure god. 98 Vers. Lord, pees be maad in thi vertu. Resp. And plenteousnesse in thi toures.99 Preie we. For the pees. Deus a quo. OD,1 of whom ben hooli desiris, rizt councels and iust werkis: 3yue to thi seruauntis pees that the world may not zeue, that in oure hertis 30uun to thi commaundementis, and the drede of enemyes putt awei, oure tymes be pesible thurz thi defendyng. Bi oure lord iesu crist, thi sone, that with thee lyueth and regneth in the unite of the hooli goost god, bi alle worldis of worldis. So be it. 98 Compare our present Morning, and Evening Prayer. "Priest. Give peace in our time, O Lord. "Answer. Because there is none other that fighteth for us, but only thou, O God.” 99 Et abundantia in turribus tuis." 1 This Collect is now said in our Evening Service. I shall give the Latin from the Horæ of 1507. "Deus a quo sancta desideria, recta consilia, et justa sunt opera: da servis tuis illam quam mundus dare non potest pacem: ut et corda nostra mandatis tuis dedita: et hostium sublata formidine, tempora sint tua protectione tranquilla. Per Dominum. &c." And an intermediate version from the Prymer of 1538, with which in all, except a word, the King's Prymer agrees. "O God, from whome all holy desyres, all good counselles, and alle iuste workes do procede, gyue vnto thy seruauntes that same peace which the worlde can nat gyue, that our hartes beynge obedyent to thy commaundementes, and the feare of oure enemyes taken awaye, our tyme may be peasyble thorough (by, 1545) thy proteccyon. By Christ our lorde. So be it." 2 These Collects vary very much in number in the different editions of the Hora and Prymer, whether MS. or printed. Often they are more than double in number. Collects or "Orisons" are said also, as the author of The Mirrour writes, "in the ende of eche Blesse we to the lord.3 To God seie we thankyngis. Patris sapientia.* The wisdom of the fadir, goddis sothfastnesse, God man was takun in the morwe tyde, And of his knowen disciplis howre, for the apostels when euer they were to gyder, they kneled downe on theyr knees, and prayed or they departed asonder." He goes on to speak of a custom controverted by some in modern days. "And he that sayth the oryson, stondeth turned to the este. For paradys from whens we ar exyled, ys in the este; and therfore thynkynge what we haue loste, and where we are, and whether we desyre, we pray turned towarde the este." Let us hear him also on the much-vexed question why Collect is so-called. "Yt is as moche as to saye a gatherynge togyther, for before thys prayer ye dresse you to god, and gather you in onhed to pray in the person of holy chirche, that ye sholde be the soner harde.-Ye ende all youre orysons by oure lorde Iesu cryste, and in hys blyssed name, by cause he sayde in his gospel, that, what euer ye aske the father in my name, he shall gyue yt you." fol. lxxij. et seq. 3 From hence to the prayer "Domine Jesu" omitted in the King's Prymer, and instead we find: "A praier of the passion. Christus passus est. “ Christ suffered for vs, leuing vs example that we shulde folow his steppes, who dyd no synne, neither was there any guile found in his mouth. "The versicle. We worship the Christ with praise and benedic tion. "Answere. For thou hast redemed the worlde from endles affliction." The Office in the Text, after the thanksgiving, is in fact, the Matins of the Cross: "ad matutinas de Cruce." "Patris sapientia veritas divina, Deus homo captus est hora matutina: A notis discipulis cito derelictus, A Judæis venditus, traditus, afflictus." The English version of the later Prymers, is: "He that is the greate profounde soone he was forsakun, Of the iewes he was betraied, soold, and turmentid. Vers. We worshipen thee crist, and blessen to thee. Resp. For bi thin hooli passioun thou hast azen bouzt the world. Preie we. Domine iesu criste. LORD iesu crist, sone of god lyuynge, putte thi 7 passioun, thi crosse, and thi dethe, betwixe thi doom and oure soulis now and in our of oure deeth: fouche thou saaf to 3yue to the quyke merci and grace: to the deede reste and forgyuenes and to the chirche and the kyngdom" pees and concord: to the Hym selfe hathe made both god low in succeeding notes, are not and man ioyntely: later than the year 1420, which Was solde and boughte by the is about the date of the Manuscripts in which they are. Jewes trayterously; And about mydnyght perturbyd was taken, And of his disciples anone forsaken." 5 Soth, A. S. true: ge-sothian, to affirm, to verify. Which camen and seyen to him, maister we witen that thou art sothfast, and reckist not of ony man. Wiclif. Mark, c. 12. Therfore stonde ghe be ghe gird aboute ghoure leendis in sothfastnesse. Id. Effesies. c. 6. (Ri It is translated also into verse in the Bodleian MSS. and the Cambridge: I think sufficiently curious for me to repeat each as it occurs: "The wisdom of the fadir, the chardson.) trueth of the high king, God and man was taken, in the 6" Redemisti." "Inter judicium tuum." The Cambridge MS. and later Prymers render: "betwene thy judgemente." 8 None of the later books, either in Latin or English, include "the kingdom:" they omit also, and with them the Cambridge MS. the supplications for the sick, for friends, and enemies. syke heelthe and counfort: to oure frendis and enemyes verri charite and to us synful liif and endeles glorie : the whiche lyuest and regnest god bi alle worldis of worldis. so be it. The glorious passioun of oure lord iesu crist delyuere us fro dreri sorwe, and brynge us and alle the soulis of trewe deede ? to the ioies of paradiis. So be it. At the our of prime. Hail marie, ful of grace, the lord is with thee. Resp. Thou art blessid among alle wymmen, and blessid is the fruyt of thi wombe, iesu.10 Deus in adiutorium meum. OD, take heede in to myn help. 9 This clause "all the souls of true dead" omitted in the Cambridge MS. and in the later Sarum Horæ, and the Prymers. 10 This salutation omitted at Prime in the editions of 1538, 1545, &c.: but there is no doubt it was understood that it was to be said, according to the rubrics in the Breviary. The reader will observe that the "Domine labia mea," Lord, thou shalt open my lips, and its Response, are not repeated. This is noticed and the reason given in the Mirrour. It tells us; "Thys verse ys onely sayde at mattyns, that ys the begynnynge of goddes |